- Lexic of non-english words
III. Difficulties and opportunities to implement a philia- and transindividuation-friendly marketing in the emerging technological and sociological context
- 3.1Toward an ecology of the spirit?
- 3.2What are the alternatives?
3.1 Toward an ecology of the spirit?
3.1.1 Downfall of the esprit value and systemic toxicity
There is no subsistence imperative in consuming that much or this way, rather a metastabilized social construction, a culture, organizing overconsumption and waste, in which marketing developed transductive relations that is forces that contribute to shape the milieu, while the milieu that was the growingly consumerist society shaped marketing. Marketing as we know it is thus the science of motivation in a consumerist society, taking in account its values and cultural evolutions while influencing them. The self-sustaining loop between marketing and consumerism progressively metastabilized a culture in which the systematic attempt of marketing to play with limits of what is or isn't acceptable, found a fertile ground in the growing nihilism. This downfall of the "espritvalue" was already observed by Paul Valéry in his 1931 book Regards sur le monde actuel [An eye on today's world] (Valéry 1931, p.178). Another path in the value milieu i.e. the spiritual thinking milieu might have produced a different form of marketing while the evolution of this milieu will necessarily produce a different marketing, encountering and thus composing with different forces. Trying to shape an ethic of marketing is thus not only to reaffirm limits in the field of possibilities but also to influence marketing inner dynamics which, as a collective individual, is also becoming under the forces of its milieu. A clear illustration of this transductive relation is the evolution of the relation between marketing and ecologic values, which didn't only resulted in an opposition of forces between two supposedly antagonist collective individuals but also and growingly in an attempt from marketing to adopt non-consumerist values and to create relationships in this newly stabilized milieu: there is no necessary dogma to marketing, rather a logic of efficiency adapting the relationship's symbolic content to the targeted market with milieu's constraints. This evolution of marketing adopted the sustainable development approach, which is a composition of the two antagonist value system that are consumerism and ecology, trying to conciliate infinite growth and responsibility toward social and environmental concerns. Despite the hopes the sustainable development created, its deceptive effects were acted in the last Rio summit as highly insufficient. This composition also produced greenwashing and, by extension, socialwashing, which seems to be applications of the "How might these factors [growing environment and social concerns] affect what I am doing (i.e. profitability)?" ethical paradigm (Brennan 1991, p.4) in the new balance of power among values and concerns. Nevertheless, there are real evolution of business paradigms with the renewed interest for social entrepreneurship and green entrepreneurship, able to implement systems of responsible production such as cradle-to-cradle approach or new forms of management exploring new work/life-time balance.
But how could marketing deal with the direct critique of its own toxicity, which, as said in the first part, is much more abstract, distant and hard to measure? Marketing is toxic as it socialized in a milieu encouraging immoderation and irresponsibility, just as a child who never met the sane authority of an system of care and thus didn't correctly produced its Super-Ego, its inner limits. Could marketing be said responsible of those psycho-social disturbances? Not more than the nail is responsible of the hole it is in: marketing practices stuck to the social and legal limits it encounter, its excesses result in the absence or the weakness of opposite forces while being the production of a much larger hammer that are the materialist, consumerist and nihilist trends in a system encountering difficulties to regulate irresponsibility that is the balance of power between globalized corporations and national justice apparatuses. The practice of this pharmakon thus results in a quasi-systematic attempt to file the void of opposite forces: if it was legal and socially acceptable – i.e. if there was not opposite forces – to distribute free packets of cigarettes in front of schools, not doing it would be a lost opportunity in a competitive market and thus, in a practice of marketing blinded of his responsibility larger than profit, a fault from the manager who doesn't seize this opportunity. The historical trend of growingly responsible consumers illustrate this point (Irving et al. 2002).
3.1.2 The problem of added value evaluation
In the hyperindustrial political economy, value must be completely calculable; which is to say, it is condemned to become valueless—such is its nihilism – (Stiegler 2006b)
The question of value and how to measure it is at the heart of the consumerism's critiques: the cult of money as the only indicator of value, illustrated through the permanent reference to GDP growth and finding its last avatar in the Green Economy paradigm – supposed to reinforce the sustainable development paradigm and aiming the value calculation of every natural resource in order to ease the calculation of risks and impacts of an activity (Runnalls 2011) – that lead to a dead-end regarding psychological well-being and transindividuation, for which there is no reliable measure available, out of side-effects statistics such as the rate of suicides that are only indicative due to multiple co-determinants and cultural bias between nations, but still gives the opportunity to observe changes in time. This uncalculable aspect of the problem highlights the difficulty one's would meet while trying to integrate such a psychological side-effect of the economic activity into an updated "triple-bottom-line"-like concept: before trying to reform their practices, marketers would have to rethink value creation in order to identify the more contrasted impact of marketing. From a strictly mono-value approach, i.e. classic accountancy, marketing is clearly a value creation accelerator; this fact can only be contested if we enlarge the definition of value. Attempts to rethink value (Lordon 2009; Lardeux & Beth 2011) echoes strongly with the philosophic zoom-out of the Heideggerian analysis of the technique that is calculation as an artificial attempt to seize the real and its certitude, to have control on it, which is in the end an attempt to desperately flight from the only certitude of life that is death (Barison & Ross 2004). If we never incorporate other value such as aesthetic or meaningfulness – i.e. the> esprit value – or even a kind of conglomerated indicator of the happiness or the desire created in our bottom lines, it is because we have no mean to catch it, it flight from calculation. And still, it is blindness not to think those values in the process of value creation. We are here at the heart – and won't go further up the ladder – of the abstraction the daily busy marketer can't take in account but that we have to think to build anything meaningful regarding the production of ethical marketing recommendations.
3.2 What are the alternatives?
Describing marketing as a limitless, blind or monstrous discipline is of absolutely no use in our project of thinking an ethic of marketing: the development of marketing is sensible to its environment and is hence already self-limiting itself according to the previously mentioned legal and social framework. A current illustration of it is the shy development of neuromarketing for which "marketing researchers have long feared the public outcry against potential ethical and privacy issues" (Morin 2011, p.132): the problem is then that once one tried to put the finger on it and didn't get burned, there was no contradictory incentive not to follow the movement.
The political project regarding marketing would be to shape those cultural and social limits according to an ecology of the spirit; but for what concerns us here, the ethical business and entrepreneurial project would be to explore new inner dynamics of marketing, new directions in the field of possibilities offered by the current organology and its articulations between techniques and social organization in order to influence and shape marketing as an associative force – in opposition to its current dissociative force – in the larger psychic, social and technic organology. If the motivation of such a project could be to find new ways of efficiency in contrast with the old ways that are hold captive of a resource shortening trend, characterizing it of "ethical" underline the fact that there is more than a technicist approach of the discipline: aiming ethic is a way to care of the impact on the larger public matter, the res publica, which is equivalent to say that it is a political project in the noble understanding of the term. But the converse proposition is also true: not caring is a political project. The neoliberal revolution led by Thatcher and Reagan following the recommendation of Friedman produced a political project implemented through the modern management and the modern marketing as an arbitration between short-term efficiency and care, always giving right to the first. Thinking an ethical marketing would in that regard mean rebalance the arbitration between efficiency and care, while looking for ways to compose those ambitions in a new marketing paradigm tending toward being panacean, a global thinking of the problem. Such a utopic target is largely doomed to fail, but the process of exploring new ways could in itself open win-win or just better organization possibilities. It is a new attempt to underline that responsibility is the state of being conscious of its impact and acting accordingly: forming technicist practitioner, that is overfocused overspecialized practitioners missing the big picture as well as the long-circuit of thinking of their practice is constitutive of a proletarization trend, building a society of irresponsibility. This is the dead-end, the limit of our system we are experiencing at the moment under the names of democratic, societal, economic, ecologic crises.
3.2.1 Fighting the attention and desire resource shortage: stoping to use advertisement?
In the same way that a moderate pollution is hardly eligible to the qualification of "ethical", it is hard to imagine a moderate use of psychopower that could be qualified of ethical. Nevertheless, the absence of psychological influence is the equivalent to an absence of human communication in a transductive understanding of individuation. The question is rather here to think the moderation of the psychopower through its fractioning and its articulation to the emergent set of value (cf infra). An ecology of the spirit would imply to empower transindividuation, i.e. to make sure that an economic activity creates more possibilities of individuation than it tend to destroy by attempting to capture attention and canalize motivation in a funnel. Empower transindividuation would imply to empowering actors of their own lifestyle, winning back the savoir-vivre prescribing production, role that marketing through the socialization of growingly efficient technologies used to play. In this view, marketing became too dominant in its role of social innovation development.
Should marketing stop using psychopower? Or is it in the nature of the market aimed that marketing has to evolve? That is to say, would it be more ethical to push a change in consumerism using the same techniques that empowered consumerism at first? It might be here insightful to come back to Camenisch's attempt to sketch marketing ethics guidelines:
[The] goal of informing the potential customer can be brought one step closer to specifically moral considerations by drawing on philosopher Richard DeGeorge and others who have suggested that transactions are more likely to be morally defensible if both parties enter it freely and fully informed. Assuming that marketing and marketers want to be part of morally defensible transactions, one might then say that viewed societally, the goal of marketing should be to increase the likelihood and frequency of free and informed transactions in the marketplace. Or, to put it negatively, marketing ought not to decrease the likelihood of such free and informed market transactions. – (Camenisch 1991, p.246)
The problem of putting freedom as a criteria of morality is that the very concept of freedom is a complex issue in a system of transductive relationships. Nevertheless, in the same way that the disciplinary biopower is a clear infringement on freedom, the industrial use of pycho- and neuropower tend to fall under the category of barriers to freedom too.
The articulation of neurotechniques – to capture the attention – and psychotechniques – to attempt to create motivation – that is advertising has a large responsibility in this psycho-social drama that is the destruction of savoirs-vivre and desire. Does it mean that advertisement shouldn't be used?
People who buy magazines slanted towards their interests – such as Vogue, Bliss, Loaded, Heat or Fortune – rarely complain about the ads because the magazines advertise products of interest. Second, ads make much of television and radio free, and keep down the costs of magazines and newspapers. Most people think commercials are a small price to pay for these benefits. Finally, consumers have alternatives: they can zip and zap TV commercials or avoid them altogether on many cable and satellite channels. Thus to hold consumer attention, advertisers are making their ads more entertaining and informative. – (Kotler et al. 2005, p.179)
This naive defense of advertising, denying the schemes of addiction and the fact that we are becoming through the objects of attentions that are put on our attentional path, progressively making the questioning of this system impossible as it becomes the norm of our milieu, ends by junk-food lobbyist declaring that
obesity is a problem of personal responsibility, the only tool to manage those overweight problems is a weighing scale, you just have to weight yourself – (Horel & Rossigneux 2012)
If the toxicity of overconsumption was just a question of willpower, either close to half of the US as no willpower or enjoy being overweighed (Gates 2012). This kind of declarations is unbearable for anti-advertisement activists – "Adbusters" in Canada, "les Déboulonneurs" in France (Dumas et al. 2012) – claiming that their right to avoid attention capture by advertising isn't respected, especially in streets (Dumas et al. 2012). Such an assertion is even more scandalous after the progress made in cognitive sciences proving that
The reward system is more vulnerable for some individuals. People suffering of obesity for instance see their reward system being abnormally stimulated by images of hypercaloric food. Advertisements exploit this vulnerability and reinforce their overconsumption behaviors. – (Dumas et al. 2012)
This health disaster that is obesity kicked in important researches observing the impact of a limitation or ban of TV food advertising on childhood obesity, the results are unequivocal:
if food advertising on TV were banned, significant reductions in the prevalence of childhood obesity are possible. – (Veerman et al. 2009)
The article written by a group of cognitive and social sciences La publicité peut avoir des effets nocifs sur la société [Advertisement can have harmful effect on society] in an opinion page of the newspaper> Le Monde (26th June 2012) is very insightful in that matter:
What is at stake falls to be much more complex than the sole Freedom of Speech invoked for the advertiser. But this liberty doesn't come without another liberty, complementary to the first: the liberty of non-reception. It would mean to guaranty every citizen the right to choose where and when he wants to access the advertising information. This would allow him to protect himself from its influence or simply to rest from the informational overload – (Dumas et al. 2012)
Such a restrictive approach of advertisement has already been implemented since 2006 in Sao Paulo under the name of "Clean City" law, with very satisfactory results as even the advertiser, after having fear a major crisis of their business, fall to find this ban of outdoor advertisement positive (Burgoyne 2007; Vincent Bevins 2010). It naturally went with ruses to meet the challenge of the transformation, but the more and more controverted billboards, cognitively polluting and inefficient did disappear.
3.2.2 Change in the industrial and commercial paradigm
220.127.116.11 Economy of contribution and peer production
Stiegler promote an economy of contribution as a remedy to this loss of savoirs. An economy of contribution means that users of a service are contributing to the production of these services. The classic example of such a contributive production is open-source software that are contributively build by potentially hundreds of developers organized in communities. Such a decentralize organization of production is growingly extended to new domains such as the industrial design of products through communities of peers (Bauwens et al. 2012). Such a collaborative activity tend to extend the trend inaugurated through the development of Internet networks that tend to minimize the gap between the producer and consumer – from the original way the Internet is though as a mesh of equal peers to the production of web contents by bloggers, both producer and consumer of the information – and, in the same movement, blur the frontier between professionals and amateurs (Stiegler 2010b).
18.104.22.168 The Copernican revolution of the Vendor Relationship Management paradigm
Coming from this culture in which emerged this production paradigm shift, Doc Searls push another shift that is the change in the commercial paradigm, described as an Intention Economy i.e. the opposite of the Attention Economy (Searls 2006; Searls 2012): in this Copernican revolution of the commercial paradigm, consumers are charged to express and discuss their intention (Bauwens et al. 2012) with businesses rather than the usual paradigm in which businesses where fighting for a piece of canalized motivation. Here the motivation comes to the business already constituted, producing tremendous savings in terms of advertisement and customer relationship management. Implementing such a system would nevertheless imply that marketing departments dispose of a system in which they could value their supplies and where they could be easily found by customers. Doc Searls promotes his answer to this issue: the Vendor Relationship Management system.
VRM development work is based on the belief that free customers are more valuable than captive ones — to themselves, to vendors, and to the larger economy. To be free — 1. Customers must enter relationships with vendors as independent actors. 2. Customers must be the points of integration for their own data. 3. Customers must have control of data they generate and gather. This means they must be able to share data selectively and voluntarily. 4. Customers must be able to assert their own terms of engagement. 5. Customers must be free to express their demands and intentions outside of any one company's control. – (Project VRM 2012)
This is a profoundly game-changing approach regarding the previous developments of commercial relationships and their last declination under the name of – commercially used – big data that is the rush for consumers' information potentially leading to the same dead-end of attention destruction and affective saturation than the former offline paradigm. A VRM system working as a marketplace, ranking the different offers, would attempt to canalize marketing's energy and ruses in a single place, in which the criteria of Camenisch formulating that "the goal of marketing should be to increase the likelihood and frequency of free and informed transactions in the marketplace" would be a central pillar that doesn't come without remembering the ideal of a pure and perfect market pictured by Classical economists regarding the two points of a less imperfect and less biased information in a cultural context overvaluing transparency, and a bigger atomicity due to the hereafter introduced trend for re-localized peer production.
This innovative paradigm attempting to reframe the practice of attention capture by marketing could elegantly by prolonged by two hypothetical add-ons.
22.214.171.124 VRM and externalization of the socialization process
Promoting the end of advertisement, defined as an unsolicited attempt to capture attention means to find a new way to make the information circulate, what was the primary goal of advertisement. Until there is no alternative to massive advertisement campaign for the information circulation, it is indeed hard to ask entrepreneurs and managers to get rid of those successors of propaganda: such a transition process necessarily imply adaptation costs from the producer and the consumer side, and possible competitive disadvantage against competitors still maximizing profit through advertisement means. But the internet transformation of the general organology offers new way to think information circuits and potentially constitute an opportunity to externalize the socialization process of products that is to empower citizen-consumers organized in communities of professional-amateur as practitioners and prescribers of lifestyles, playing the role of pioneers in their favorite(s) field(s) of expertise, their own field of savoir development, and thus, as amateurs, individuating themselves through the stabilization of new savoirs. Empowering groups of citizen doesn't annihilate the risks of mis-use or counterproductive interest-taker behaviors but a well-designed system of trust between peers could minimize this risk by creating a dependency to what social capital other peers give you, as it is happening in the sharing economy: the credibility of a contributive peer would be guaranteed through what the P2P Foundation calls Feedback systems and peer-police (P2P Foundation 2012).
This production of recommendations toward a field of possibilities, regardless of the merchant or non-merchant aspect of those possibilities would find a powerful ally in a strong structuration of products characteristics, allowing customers to personalize their choices according to their desire and constraints: such a "VRM+" system would allow a customer allergic to gluten to block every product on the platform containing gluten or trace of gluten, or to weight the importance of environmental aspects in his choices – as it tend already to be developed in systems such as HopCube in France and other comparable initiatives around Europe and the US –, which might result in a ranking of the different relevant supplies. Marketing would then be the art of being as high as possible in this ranking, as it is happening in SEO for search engines, but in this context of criteria explosion, marketing would then be the disciple of listening to customers' wishes and aspiration needing an attention, in order to kick in the production or to adapt the following series.
126.96.36.199 Toward a possible equi-power
Such a system would tremendously re-configure the balance of power and tend toward a form of equi-power i.e. a social organization in which abuses of a "big" would be the potential object of a ranking sanction by the peers. Indeed, as intuited in the first part with the movie The Corporations, the global village miss the sanction power against those who play against village inhabitants that was the banishment sanction: former communal societies maintain a form of care and attention system between inhabitants as it was too expensive, too risky for ones to play against the community one's was directly dependent of, in a system of tight solidarity ties. The care and attention would comeback once this self-regulative function will be made easy and obvious, a form of artificial self-censuring Super-Ego that corporations, while pretending to be individual, are desperately missing. Thereafter, contrary to biological Darwinism, a form of economic Darwinism would let to conscious organization the right to curve their path toward a durable configuration in accordance with the social ecosystem. This could be understood as the lowering of fences in the metastable social milieu, in which corporation use to benefit of a great influence in the transformation of the milieu without letting the milieu, their interlocutors in the commercial communication i.e. their consumers, transform them in return: the idea of equi-power is a form of homogenization of the social matter, in which the distortions in the balance of power would be compensated by the gathering of small forces sharing a common interest. Such a sanction systems, if successfully implemented, would make value-destructing businesses progressively decline and hopefully bankrupt, by a mechanism analog to the social capital but extended to unrestricted fields of evaluation criteria, making the only long-term valuable strategic choice being attentive, caring of it interlocutors and other stakeholders, in order to maintain a long term satisfyingly high ranking. It would be utopic to think that the "being cool" marketing, that is a trend to conglomerate around objects of attention transmitting a particularly efficient signal in the symbolic milieu at a given time, would disappear, but marketers would have to make those two objectives compose together.
The efficiency of this artificial global Super-Ego would rely on the sophistication of the information structure: after a certain level of sophistication in the weighting of the ranking and its filters mechanisms, customers would be also able to make much more elaborate rules of behavior: it might be possible to register to an add-on set of parameters ruling the ranking, by could be declared a strong animosity for a given peer of the platform – let's call him Monsanto or Goldman Sachs – and not only to block its integration to the ranking competition but also to inform its partners in business that due to the following accusations of non-attentiveness toward given subject of concern, they will also be penalized – if not also blocked – until their partner stops its harmful activities or until they stop to do business together. This social capital contagion is nevertheless a tool that would need to be controlled in its form of violence by extensive testings and iterations with forms of protections for the smallest peers, that is to say to keep this form of social violence to institutionalized, classic forms of businesses, clearly beyond the line of what should be acceptable in the global village.
This intellectual pirouette of making marketing becomes the discipline aiming the careful integration of industrial production in the society worth a try regarding marketing's current impact: the goal is here to create an artificial form of majority that is a self-censuring responsible behavior of corporations.
3.2.3 Opportunities of the new social organization and P2P-RM
The idea to build an immaterial marketplace aiming to tend toward pure information as a mean to sustain a demerchandized symbolic milieu, implying a public sphere freed from the marketing ubiquity, might nevertheless raise the risk of losing the heat of a human contact that imply meeting around a commercial exchange, trend that already started with the skyrocketing of e-commerce, and that constitute for already isolated people a risk of greater solitude. Out of the fact that the merchant relationships don't substitute to a tie social integration, an answer regarding the emerging context would be that the trend of peer production is also a trend of re-localization, and that the culture promoting this shift carries a bigger valuation of the social interactions. The chance of such a project is that both the social and technique aspects of the organology needed are in their early individuation process. For the social aspect, the late 1990s and the 2000s have seen the emergence of the cultural creatives counterculture, corresponding to what Rifkin describes as the "empathic civilization" (Rifkin 2010). This growing counterculture with a high valuation of a global consciousness that is of responsibility, clearly in rupture with the dominant consumerist-minded society:
Over the past decade, researchers have revealed that about a quarter of Americans and Europeans are ‘cultural creatives', who have made a comprehensive shift in their worldview, values and way of life. They are disenchanted with materialism, greed, status displays and glaring social inequalities. Instead, they are placing emphasis in their lives on relationships, communities, spirituality, nature and the environment, and real ecological sustainability. – (Eckersley 2009)
This valuation of social interactions is the variably conscious result of the bigger importance of social capital, which calculative-concern could be completed by a cultural aspiration to care more, in a way tending toward disinterest, in association with the forces of the emerging counterculture. This supposedly culturally borne disinterest has actually a rational justification: the flight from the mono-value culture only valuating the pecuniary accountancy proven to be limited in its capacity to produce forms of happiness and the converse motto that looking for oneself psychological well-being maximization is a perfectly rational behavior, even if often contradictory to the homo oeconomicus (van den Broek 2012). This emerging culture also brings complementary reflections regarding the attempt to re-thinks the places of sociability, illustrated by the development of coworking spaces as a third-place – multi-use spaces, mixing socially and generationally heterogeneous populations –, which development is transformed by the raise of an interest for contribution economy, peer production and sharing economy co-individuating trends and transforming those trends, giving for instance the fablabs i.e. places of open innovation, open design, collaborative production that are a composition of those trends. This emerging culture, currently accelerating the phenomenon of the sharing economy between peers – including the collaborative consumption trend – empowered numerous projects dealing with the management of peer resources (Léonard & OuiShare 2011), with the idea that the property is less useful – if not a burden – than the useful effects we attend of a given good. This trend as the potential to compose with VRM to form what could be called a P2P-RM system, a Peer-to-Peer Resources/Relationships Management system: the fence between producer and consumer is here accentuated in its porosity in a way that peers offers come as alternatives to the ones of larger businesses, highlighting that the fence between professional and amateur has to keep blurring in a context of open knowledge in order to empower the development of individual and collective know-hows. It also highlights the possibility of an arbitration between the greater flexibility and bigger social value of local peers' offers and the offers of larger businesses benefiting from economies of scale and a potentially more sophisticated articulation of> useful effects [the translation of Philippe Moati's expression "les effets utiles"].
This social milieu potentially favorable to such a shift in marketing practices is completed by another aspect of the social milieu that is, after 2011, the global indignation phenomenon in a context of systemic crises, which took several names from Indignados to Occupy Wall Street, London, La Defense or Frankfurt, the popular support for various forms of action from Wikileaks,> Anonymous's DDoS attacks or even the more consensual Avaaz.org petition campaigns. One's frustrated by the apparent inefficiency of DDoS attacks or Avaaz campaigns that are an attempt of non-legal sanctioning of global corporations on the basis of an often justified concern and anger, would find in a peer-generated permanent reminder of the necessity of acting responsibly to immoderate corporations, an elegant attempt to reshape the globally unbalanced system.
Such a project carries at least two main advantages: first, it offers marketers a new way to think their relationships with customers with a new role as responsive "empowerer" of a desire, resulting in a motivation to buy externally produced and thus freed from the inefficient advertisement costs. This role of capabilities shaper – capabilities understood as the term of Amartya Sen for the empowering possibilities that offers an economy (Sen 2000) – in collaboration with the communities of professional-amateur peers, in a horizontal and as permeable relation as possible, is what seems to be the best way to bring industrially produced means at the heart of learning communities, that is transindividuating communities. This paradigm of a permeability of means between the undertaking and the community in total openness of the final product, developing a common value is the major contribution of opensource software to the business thinking, illustrated by the implication of societies such as IBM or Red Hat in the development of the opensource operating system Linux (Kambil et al. 1999, p.40). Secondly, it offers the opportunity to avoid the catastrophe that is the frontal experience of the system limits regarding the global balance of power, the giant inequality of power between corporation and the average citizen growingly felt as an unbearable fact of the previous system, a catastrophe potentially resulting in a massive destruction of wealth. Under the control of communities valuating the commons and the social peace, following the example of the Wikimedia Foundation, and thus playing the role of the indispensable moderators, such a system would however produce a social violence that would ideally be the intelligent expression of a concern, from which any excess wouldn't be worse than the other form of expression let to the average citizen against corporation and by transfer against society at large that is the physical violence.
The technical milieu is also ready for such an inversion of the commercial paradigm as proved by researches in the development of technologies solving heterogeneous but convergent problems regarding giant data base, decentralized storage of data connected through API in a form of VRM, semantic web, IndieWeb and other to come. Those developments won't be detailed here but constitute what looks like a preindividual milieu to a socio-technic organ to come, aiming to transform the larger organology by the use of a general pharmacology that is an deeper understanding of techniques impact and there socialization through business processes. Such a socio-technic organ would constitute a new challenge for marketing and an opportunity to re-build the resource that corporate at large lack maybe the most after responsibility toward the common goods: trust.
- Lexic of non-english words
Quoted text isn't affected by this license.